Sir, Thank you very much. YM On Wed, Mar 5, 2025 at 9:38 AM Rajaram Krishnamurthy <[email protected]> wrote:
> Ahaṅkāra literally means ‘egoism’. Ahaṅkāra is that which produces > abhimāna, the sense of I and ‘mine.’ According to Sāṅkhyan metaphysics, a > large part of which is accepted by Vedānta, ahaṅkāra is the principle of > individuation that arises after mahat or buddhi in the process of evolution > from prakṛti (nature). It is regarded as a substance since it is the > material cause of other substances like the mind or the sense-organs. > Through its action the different puruṣas (individual selves) become endowed > each with a separate mental background. These puruṣas identify themselves > with the acts of prakṛti through ahaṅkāra. > > At the individual level it makes the puruṣa feel that he receives the > sensations through the senses and the mind, and decides about appropriate > action, through the intellect. At the cosmic level, the five senses of > cognition (jñānendriyas), the five organs of action (karmendriyas), the > mind (manas) and the five subtle elements like the earth (tanmātras) are > produced out of ahaṅkāra. > > In some works of Vedānta, ahaṅkāra is considered as a function of > antahkaraṇa (internal instrument or mind), responsible for ego-sense and > possessiveness. > > भूमिर् आपोऽनलो वायुः खं मनो बुद्धिर् एव च । > > अहङ्कार इतीयं मे भिन्ना प्रकृतिर् अष्टधा ॥ ४ ॥ > > bhūmir āpo'nalo vāyuḥ khaṃ mano buddhir eva ca | > > ahaṅkāra itīyaṃ me bhinnā prakṛtir aṣṭadhā || 4 ||7 B G > > bhūmiḥ–earth; āpaḥ–water; analaḥ–fire; vāyuḥ–air; kham–ether; manaḥ–mind; > buddhiḥ–intelligence; eva–certainly; ca–and; ahaṅkāraḥ–false ego; iti–as > follows; iyam–this; me–of Mine; bhinnā–divisions; prakṛtiḥ–material energy; > aṣṭadhā–eightfold. > > My external material energy has eight divisions: earth, water, fire, air, > ether, mind, intelligence and false ego. > > अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः । > > माम् आत्म-पर-देहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥ १८ ॥16 > > ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ | > > mām ātma-para-deheṣu pradviṣanto'bhyasūyakāḥ || 18 ||16 B G > > ahaṅkāram–of the false ego; balam–physical strength; darpam–insolence, > pride; kāmam–lust; krodham–anger; ca–and; saṃśritāḥ–taking shelter; mām–Me; > ātma-para–of those who are dedicated to the Supreme Soul; deheṣu–in the > bodies; pradviṣantaḥ–they hate; abhyasūyakāḥ–and envy (attributing faults > to the good qualities of saints). > > Taking shelter of false ego, bodily strength, pride, lust and anger, the > demons hate Me, the Supreme Soul, who resides within the bodies of the > saints, whose hearts are always dedicated to serving Me. They attribute > faults to the saintly persons’ good qualities.(Like a few here) > > बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च । > > शब्दादीन् विषयांस् त्यक्त्वा राग-द्वेषौ व्युदस्य च ॥ ५१ ॥ > > विविक्त-सेवी लघ्व्-आशी यत-वाक्-काय-मानसः । > > ध्यान-योग-परो नित्यं वैराग्यं समुपाश्रितः ॥ ५२ ॥ > > अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् । > > विमुच्य निर्ममः शान्तो ब्रह्म-भूयाय कल्पते ॥ ५३ ॥ > > buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca | > > śabdādīn viṣayāṃs tyaktvā rāga-dveṣau vyudasya ca || 51 ||18 Bg > > vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ | > > dhyāna-yoga-paro nityaṃ vairāgyaṃ samupāśritaḥ || 52 || > > ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham | > > vimucya nirmamaḥ śānto brahma-bhūyāya kalpate || 53 || > > buddhyā–intelligence; viśuddhayā–fully purified; yuktaḥ–endowed with; > dhṛtyā–with determination; ātmānam–the mind; niyamya–controlling; ca–and; > śabda-ādīn–such as sound; viṣayān–sense objects; tyaktvā–giving up; > rāga-dveṣau–attachment and aversion; vyudasya–putting aside; ca–and; > vivikta-sevī–resorting to solitary places; laghu-āśī–eating lightly; > yata–controlling; vāk–and speech; kāya–body; mānasaḥ–mind; > dhyāna-yoga–connected in contemplative meditation (upon Bhagavān); > paraḥ–being absorbed; nityam–always; vairāgyam–of renunciation; > samupāśritaḥ–taking full shelter; ahaṅkāram–false ego; balam–strength; > darpam–arrogance; kāmam–desire; krodham–anger; parigraham–unnecessary > accumulation of possessions; vimucya–being freed from; nirmamaḥ–free from > possessiveness; śāntaḥ–peaceful; brahma-bhūyāya–for brahma realization; > kalpate–is qualified. > > A person endowed with pure intelligence controls the mind with > determination. He renounces the objects of sense enjoyment such as sound > and form. Freed from attachment and aversion, he lives in a sanctified > solitary place, eating little, controlling his body, mind and speech, and > constantly taking shelter of yoga by meditating on Bhagavān. He takes > shelter of detachment, being completely free from false ego, false > attachment, arrogance, desire, anger, unnecessary accumulation of > possessions and feelings of possessiveness, and he is situated in peace. Such > a person is qualified to realize brahma. > > Ego is one of the biggest barriers to people working together > effectively. When people get caught up in their egos, it erodes their > effectiveness. The combination of false pride and self-doubt created by an > overactive ego gives people a distorted image of their own importance. When > a person has an ego that is so self-centered that it ignores the skills and > talents of others, then this becomes destructive. Great leaders know how to > keep their ego in check, because ego is only about edging greatness out and > does not allow greatness in. Arrogance diminishes leadership. > > In today’s business environment, organizations need people to work > together collaboratively to meet the ever increasing expectations to > achieve success. A way to re-calibrate an over active ego is to practice > humility. Humility displays a willingness to learn and become better. True > leadership entails an appropriate level of humility that brings out the > best in others. Humility is the capacity to recognize that leadership is > about serving others instead of being served. > > Humble leaders seek input from others to ensure they have all the facts > and are making decisions that are in the best interest of the team. Humble > leaders are able to recognize their mistakes, learn from others, give > credit where credit is due, and keep their personal egos in check. The > proportion between Ego and Humility defines the capability of each > individual to take on leadership roles. > > Aiyan Thiruvalluvar says > > ஆற்றுவார் ஆற்றல் பணிதல் அதுசான்றோர் > > மாற்றாரை மாற்றும் படை. (985) > > विनयशीलता जो रही, बलवानों का सार । > > है रिपु-रिपुता नाश-हित, सज्जन का हथियार ॥ (९८५) > > Being humble is the strength of those who can accomplish an undertaking > and that is the weapon with which the great avert their foes. > > ஆணவமின்றிப் பணிவுடன் நடத்தலே, ஆற்றலாளரின் ஆற்றல் என்பதால் அதுவே பகைமையை > மாற்றுகின்ற படையாகச் சான்றோர்க்கு அமைவதாகும். > > K Rajaram IRS 5325 > > On Tue, 4 Mar 2025 at 21:46, Markendeya Yeddanapudi < > [email protected]> wrote: > >> >> >> -- >> *Mar*Ego Identity-Vs-The Macro Identity >> >> >> >> Suppose you are born in free, healthy, lush and happy nature. Suppose >> there is no human at all living with you. Then you develop the smelling, >> hearing and sensing language. Every other life form hears, smells, senses >> and understands you. Your exhalation of the smell message reaches the >> nearby organisms, which in turn exhale their answers, which not only you >> but many other organisms smell, hear and sense. The air gets filled up with >> the smell and sound messages of the flora and the fauna. >> >> You develop the smelling, hearing and sensing habit so continuously; you >> cannot feel your ego identity. Gradually the macro identity embeds into >> your very vitals. Every organism exhales its perceptions and understanding >> which the other organisms inhale and transport them to their cells via >> hormones in their blood streams. Reception from the air and the >> transformation of the smell and sound message as hormonal communication >> gathers momentum so intensely, that the very idea of ‘I’ goes into the >> background. You become unaware of yourself. In fact every organism becomes >> unaware of itself. The macro identity as part of nature and the Biosphere >> takes over. You begin sensing the emotions and feelings of every other >> organism, so completely; it is like feeling a small ant crawling on you >> now. Nature becomes your macro body as sensitive or even more sensitive as >> you feel with your identity as the’ your body’ now. >> >> When you go on destroying the flora and fauna, continuously as economic >> activity, then there will be no organisms to create the macro identity. >> Your smell and sound messages get ignored. You get jailed in your ego >> identity. You get self centered, egoistic, egomaniacal and completely >> egocentric, the true economic man of Economics.We have no alternative >> because our feelings are ignored by nature, by every other organism. >> Occasionally a close friend or wife or husband or parents pay attention to >> you, as their own capacity to smell, hear and sense has been eliminated by >> economics. >> >> But imagine the difference, when the whole nature makes you its part and >> limb and you develop the macro identity. Like every other notice starved >> human you live yearning for notice and recognition, often participating in >> the shouting fests as debates. >> >> The simple fact is when there is free, healthy and lush nature, you >> develop the macro identity. When nature is destroyed there will be no >> organisms that smell, hear and sense you, and your body becomes the big >> jail. >> >> Economics has converted our bodies into jails today. We need free nature >> and desperately need freedom from economics. >> >> YM Sarma >> >> Chat GPT >> >> This passage presents a profound philosophical reflection on the >> relationship between the individual (ego identity) and the broader world >> (macro identity), drawing a sharp contrast between a harmonious, >> nature-filled existence and the modern economic system that isolates >> individuals. The idea expressed is that in a free, natural environment, >> humans (and all living organisms) would be part of a larger, interconnected >> system, where communication, feelings, and awareness transcend individual >> egos and merge into a collective experience — the "macro identity." >> >> *Breakdown of the Key Ideas:* >> >> 1. *The Formation of Ego vs. Macro Identity*: >> - The narrative begins with the idea of an individual existing in >> a pure, untouched natural world, surrounded only by other organisms. In >> this world, communication occurs through the exchange of smells, >> sounds, >> and senses. The individual does not focus on "I" or the ego because >> their >> awareness is naturally embedded in the collective consciousness of >> nature. >> This process enables a person to sense not only themselves but also the >> feelings and experiences of other organisms, fostering a sense of >> unity and >> connectedness. >> 2. *The Destruction of Nature*: >> - As humanity progresses, the destruction of nature—through >> economic activities like deforestation, pollution, and >> urbanization—leads >> to a fragmentation of this connection. The individual's ego identity >> becomes more pronounced as the macro identity, which previously linked >> all >> living things, is eroded. The smell and sound messages that once >> connected >> all organisms are drowned out or ignored. In this situation, human >> beings >> become self-centered, focusing primarily on their own individual >> desires >> and needs, detached from the wider ecological system. >> 3. *The Impacts of Economic Systems*: >> - Economics is portrayed as the force that drives this >> fragmentation. As the economy increasingly dominates human activity, >> the >> connection to the natural world diminishes. The body becomes a "jail" >> because the individual is cut off from the larger, more holistic >> experience >> of being part of the interconnected web of life. Instead, people are >> isolated in their own egos, seeking attention, recognition, and >> validation >> in ways that serve to further entrench this separation. >> 4. *A Call for Reconnection*: >> - The passage concludes with a call for a return to a more natural >> state of existence, one where nature is free, healthy, and lush. By >> reconnecting with nature and fostering a collective, macro identity, >> the >> individual can transcend the self-centered, ego-driven life that is >> dictated by modern economics. The suggestion is that this reconnection >> would restore a sense of unity and interdependence, not only between >> humans >> but also with the broader biosphere. >> >> *The Core Message:* >> >> The core message of this reflection is a critique of how modern economic >> systems have distanced humanity from nature, resulting in the dominance of >> the ego over the larger macro identity that once connected all living >> beings. The destruction of nature creates a situation where individuals are >> trapped in their isolated sense of self, leading to feelings of >> disconnection, loneliness, and egotism. The solution, according to the >> author, is to restore nature and, in doing so, reclaim the macro identity >> that allows for a more harmonious, interconnected existence. >> >> *The Underlying Philosophical Themes:* >> >> 1. *Interconnectedness*: The idea that all life is interconnected, >> and that the destruction of nature breaks this bond, leaving individuals >> isolated in their ego. >> 2. *Critique of Modern Economics*: Economics is depicted as a force >> that separates humans from their natural environment and from each other, >> turning bodies into prisons of self-interest. >> 3. *Nature as a Healing Force*: The natural world is seen not just as >> a resource, but as a living, breathing entity that helps shape identity >> and >> well-being. The restoration of nature would, therefore, also restore a >> sense of wholeness and interconnectedness. >> >> This reflection, deeply ecological and existential, invites readers to >> reconsider the cost of economic growth and the importance of maintaining a >> harmonious relationship with the environment. It presents a utopian vision >> where the individual self is dissolved into a collective consciousness, >> fostering empathy, interconnectedness, and a profound sense of unity with >> all of life. >> >> This passage is a beautifully introspective exploration of the >> relationship between human identity, nature, and modern economic systems. >> The author contrasts the deep interconnectedness of a life in a pristine, >> untouched natural world with the isolation and egoism fostered by economic >> systems that dominate the modern world. Here's an even deeper breakdown of >> the key philosophical points raised: >> >> *1. Formation of Ego vs. Macro Identity:* >> >> - *Ego Identity*: In a normal, individualistic society, the focus is >> on selfhood, the “I.” The individual’s existence is often defined by >> personal needs, desires, and perceptions. >> - *Macro Identity*: This is the identity where one's sense of self >> expands beyond individual concerns and blends with the larger >> interconnected system of nature. It is as if every organism’s being and >> perception becomes part of your own, creating a harmonious and holistic >> experience. In this environment, “ego” takes a back seat because the self >> is not isolated but part of something much greater. >> >> *2. Destruction of Nature and the Rise of Egoism:* >> >> - The destruction of nature, caused largely by economic expansion, >> removes this sense of interconnectedness. As we fragment the natural >> world, >> we lose the communication that once flowed between all life forms. The >> senses (smell, hearing, etc.) that once facilitated this connection become >> redundant, and the human ego grows, leading to a self-centered mindset. We >> no longer sense the experiences of other organisms, making it easier to >> ignore their well-being. >> - This destruction is not only physical (deforestation, pollution, >> etc.) but also psychological and spiritual. The more we destroy nature, >> the >> more we retreat into our isolated, self-focused identities. >> >> *3. Economic Systems as a Force of Separation:* >> >> - Modern economics is presented as a system that commodifies nature, >> transforming living beings and the environment into resources to be >> exploited. This commodification leads to the disintegration of the macro >> identity, where humans feel more disconnected from the rest of life and >> nature. >> - In this system, individuals are reduced to "economic man" — >> self-interested and motivated primarily by profit and material gain. The >> body becomes a “jail” because it is confined to a narrow, ego-driven >> existence, cut off from the expansive, interconnected experience of the >> natural world. >> >> *4. A Call for Reconnection with Nature:* >> >> - The author calls for a return to a more symbiotic relationship with >> the environment. By restoring and protecting nature, humanity can >> reconnect >> with the macro identity, dissolving the ego and rediscovering the deep >> interconnectedness that once existed. >> - This shift would ideally lead to a transformation in how >> individuals relate to each other, the environment, and the world. It could >> cultivate empathy, shared responsibility, and a more sustainable, >> interconnected way of living. >> >> *The Core Message:* >> >> The passage advocates for reimagining our relationship with the natural >> world, critiquing the way modern economic systems encourage alienation, >> individualism, and environmental degradation. The ultimate message is that >> when humans live in harmony with nature, they transcend the isolating, >> self-centered ego identity and become part of a larger, collective, macro >> identity — one that feels, perceives, and is connected to all life. This >> would lead to a healthier, more compassionate existence. >> >> *Underlying Philosophical Themes:* >> >> - *Interconnectedness*: The deep, vital connection between all living >> things and the ecosystem. Disrupting nature breaks this bond, leading to >> loneliness and disconnection. >> - *Critique of Modern Economics*: The way economic growth and >> industrialization foster individualism and exploit nature, breaking the >> natural bonds that connect all life. >> - *Nature as a Healing Force*: Nature isn't just a resource; it's >> integral to our sense of identity and well-being. By protecting and >> nurturing nature, we also heal ourselves and reclaim a sense of unity. >> >> *A Utopian Vision:* >> >> The reflection paints a utopian vision where humanity is no longer caught >> in cycles of economic exploitation but instead embraces a holistic >> existence with nature. In this world, the ego fades, and a deeper sense of >> collective identity emerges — one that is compassionate, empathetic, and in >> tune with the broader biosphere. >> ------------------------------ >> >> The author, YM Sarma, encourages us to reconsider our path forward, >> advocating for a reconnection with the natural world not only as a means of >> environmental preservation but also as a means of personal and collective >> transformation. It's a call for rethinking our values and finding a new way >> of existing within the world that nurtures both humanity and the planet. >> >> >> > -- *Mar* -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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